Keluaran 7:21

7:21 When the fish ¹  that were in the Nile died, the Nile began ²  to stink, so that the Egyptians could not drink water from the Nile. There was blood ³  everywhere in the land of Egypt!

Keluaran 8:15

8:15 But when Pharaoh saw that there was relief, ⁴  he hardened ⁵  his heart and did not listen to them, just as the Lord had predicted. ⁶ 

Keluaran 10:17

10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ⁷  take this death ⁸  away from me.”

Keluaran 23:13

23:13 “Pay attention to do ⁹  everything I have told you, and do not even mention ¹⁰  the names of other gods – do not let them be heard on your lips. ¹¹ 

Keluaran 28:35

28:35 The robe ¹²  is to be on Aaron as he ministers, ¹³  and his sound will be heard ¹⁴  when he enters the Holy Place before the Lord and when he leaves, so that he does not die.

[7:21]  ¹ tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.

[7:21]  ² tn The preterite could be given a simple definite past translation, but an ingressive past would be more likely, as the smell would get worse and worse with the dead fish.

[7:21]  ³ tn Heb “and there was blood.”

[8:15]  ⁴ tn The word רְוָחָה (rÿvakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about.

[8:15]  ⁵ tn וְהַכְבֵּד (vÿhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is “to make heavy,” and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises.

[8:15]  ⁶ sn The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.

[10:17]  ⁷ sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ⁸ sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[23:13]  ⁹ tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ¹⁰ tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ¹¹ tn Heb “mouth.”

[23:13]  sn See also Ps 16:4, where David affirms his loyalty to God with this expression.

[28:35]  ¹² tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.

[28:35]  ¹³ tn The form is a Piel infinitive construct with the lamed (ל) preposition: “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it.

[28:35]  ¹⁴ sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.